1.
Yunus Emre
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Yunus Emre was a Turkish poet and Sufi mystic who greatly influenced Anatolian culture. His name, Yunus, is equivalent to the English name Jonas and he wrote in the Old Anatolian Turkish language, an early stage of modern Turkish. The UNESCO General Conference unanimously passed a resolution declaring 1991, the 750th anniversary of the poets birth and he is a Bektashi dervish and eren. Yunus Emre has exercised influence on Turkish literature, from his own day until the present. Because Yunus Emre is, after Ahmet Yesevi and Sultan Walad, one of the first known poets to have composed works in the spoken Turkish of his own age and his diction remains very close to the popular speech of his contemporaries in Central and Western Anatolia. This is also the language of a number of anonymous folk-poets, folk-songs, fairy tales, riddles and this strictly oral tradition continued for a long while. Poems of Sultan Yunus Emre — despite being fairly simple on the surface — evidence his skill in describing quite abstruse mystical concepts in a clear way

2.
Sufism
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Sufism or Taṣawwuf, which is often defined as Islamic mysticism, the inward dimension of Islam, or the phenomenon of mysticism within Islam, is a mystical trend in Islam characterized. These orders meet for sessions in meeting places known as zawiyas, khanqahs. They strive for ihsan as detailed in a hadith, Ihsan is to worship Allah as if you see Him, if you cant see Him, Rumi stated, The Sufi is hanging on to Muhammad, like Abu Bakr. Sufis regard Muhammad as al-Insān al-Kāmil, the perfect man who exemplifies the morality of God. The orders largely follow one of the four madhhabs of Sunni Islam, classical Sufis were characterized by their asceticism, especially by their attachment to dhikr, the practice of repeating the names of God, often performed after prayers. According to William Chittick, In a broad sense, Sufism can be described as the interiorization, historically, Muslims have used the Arabic word taṣawwuf to identify the practice of Sufis. In this view, it is necessary to be a Muslim to be a true Sufi. However, Islamic scholars themselves are not by any means in agreement about the meaning of the word sufi, Sufis themselves claim that Tasawwuf is an aspect of Islam similar to Sharia, inseparable from Islam and an integral part of Islamic belief and practice. Classical Sufi scholars have defined Tasawwuf as a science whose objective is the reparation of the heart and turning it away from all else, two origins of the word sufi have been suggested. Commonly, the root of the word is traced to ṣafā. Another origin is ṣūf, wool in Arabic, referring to the simple cloaks the early Muslim ascetics wore, the two were combined by the Sufi al-Rudhabari, who said, The Sufi is the one who wears wool on top of purity. Scholars generally agree that ṣūf or wool is probably the word of Sufi. This term was given to them because they wore woollen garments, the term labisal-suf meant he clad himself in wool and applied to a person who renounced the world and became an ascetic. Others have suggested that the word comes from the term ahl aṣ-ṣuffah and these men and women who sat at al-Masjid an-Nabawi are considered by some to be the first Sufis. Al-Qushayri and Ibn Khaldun both rejected all other than ṣūf on linguistic grounds. Sufi orders are based on the bayah that was given to the Prophet Muhammad by his Sahaba, by pledging allegiance to the Prophet Muhammad, the Sahaba had committed themselves to the service of God. According to Islamic belief, by pledging allegiance to Prophet Muhammad and it is through the Prophet Muhammad that Sufis aim to learn about, understand and connect with God. Such a concept may be understood by the hadith, which Sufis regard to be authentic, in which Prophet Muhammad said, I am the city of knowledge, eminent Sufis such as Ali Hujwiri refer to Ali as having a very high ranking in Tasawwuf

3.
Mysticism
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Mysticism is popularly known as becoming one with God or the Absolute, but may refer to any kind of ecstasy or altered state of consciousness which is given a religious or spiritual meaning. It may also refer to the attainment of insight in ultimate or hidden truths, the term mysticism has Ancient Greek origins with various historically determined meanings. Derived from the Greek word μυω, meaning to conceal, mysticism referred to the liturgical, spiritual. During the early period, the definition of mysticism grew to include a broad range of beliefs. In modern times, mysticism has acquired a limited definition, with applications, as meaning the aim at the union with the Absolute. This limited definition has been applied to a range of religious traditions and practices. Since the 1960s scholars have debated the merits of perennial and constructionist approaches in the research of mystical experiences. The perennial position is now largely dismissed by scholars, most scholars using a contextual approach, Mysticism is derived from the Greek μυω, meaning I conceal, and its derivative μυστικός, mystikos, meaning an initiate. The verb μυώ has received a different meaning in the Greek language. The primary meanings it has are induct and initiate, secondary meanings include introduce, make someone aware of something, train, familiarize, give first experience of something. The related form of the verb appears in the New Testament. As explained in Strongs Concordance, it properly means shutting the eyes and its figurative meaning is to be initiated into the mystery revelation. The meaning derives from the rites of the pagan mysteries. Also appearing in the New Testament is the related noun μυστήριον, the term means anything hidden, a mystery or secret, of which initiation is necessary. According to Thayers Greek Lexicon, the term μυστήριον in classical Greek meant a hidden thing, a particular meaning it took in Classical antiquity was a religious secret or religious secrets, confided only to the initiated and not to be communicated by them to ordinary mortals. In the Septuagint and the New Testament the meaning it took was that of a purpose or counsel. It is sometimes used for the hidden wills of humans, but is often used for the hidden will of God. Elsewhere in the Bible it takes the meaning of the mystic or hidden sense of things and it is used for the secrets behind sayings, names, or behind images seen in visions and dreams

4.
Sordello
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Sordello da Goito or Sordel de Goit was a 13th-century Italian troubadour, born in the municipality of Goito in the province of Mantua. The real Sordello, so far as we have authentic facts about his life, was the most famous of the Italian troubadours, the scandal resulted in his flight to Provence, where he seems to have remained for some time. He entered the service of Charles of Anjou, and probably accompanied him on his Naples expedition, the last documentary mention of him is in 1269, and he is supposed to have died in Provence. Sordello was subsequently praised by Dante Alighieri in the De vulgari eloquentia and he is the hero of the well-known poem Sordello by Robert Browning, published in 1840. He is also praised for his passion in Oscar Wildes 1881 poem Amor Intellectualis, Sordello is briefly referred to in Samuel Becketts 1951 novels Molloy and Malone Dies. Ezra Pound also references him in the Cantos, numerous references occur in Roberto Bolaños 2000 novella By Night in Chile and he is a principal character in Robert Sheas two-volume historical novel The Saracen, published in 1989. This article incorporates text from a now in the public domain, Chisholm, Hugh

5.
Peire Bremon Ricas Novas
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Peire Bremon Ricas Novas was a Provençal troubadour who left behind twenty works, thirteen cansos, six sirventes, and one tenso. His treatment of love was somewhat original. Peires senhal or nickname, Ricas Novas, means interesting stories and it indicates his reputation as a jongleur who spread wild tales. Peires Provençal identity is clinched by his poem La cart cartier aurem nos autri proensal, peires first datable work is a tenso written at the court of Raymond Berengar IV of Provence in 1230 with Gui de Cavalhon. At the court of Provence Peire also met Bertran dAlamanon and Sordello, Peire left the court of Raymond Berengar sometime in or after 1237 and went to that of Barral of Baux and thence to that of Raymond VII of Toulouse. Though there is no record of his having visited Spain, his Rics pres and he eventually fell out with Sordello and the two had an acrimonious exchange of vitriolic sirventes in 1240–41